壬辰倭亂은 씻기 힘든 참상을 안긴 전란이었으나 전례 없이 많은 설화를 탄생시킨 胚胎期 가 되었다. 역사인물 가운데서도 특히 사명당의 설화는 전란이후 폭넓게 퍼졌는데 억불숭유의 환경아래에서도 멸사봉공의 정신으로 왜적과 맞서 싸운 행적이 밝혀지면서 불자나 민중은 물론 평소 반불적 시각을 지닌 사대부들조차 그의 전승담에 새삼 주목하게 되었다. 구비, 문헌을 포함한 그의 전승들은 생의 마디에 따라 인물적 형상과 기능을 달리하고 있어 주목된다. 在俗期에는 凡夫, 전란기에는 生佛 혹은 神僧, 사후에는 守護神으로 각각 像이 달라지고 있는 바 주로 壬亂 중의 무사적 활약상을 넘어 다양한 시각으로 그의 삶을 표상화하고자 했음이 드러나고 있다. 특정 각편 만으로는 사명당의 생애를 전망하기 힘든 것이 사실이나 生의 계기적 흐름에 따라 설화들을 정리해보면 설화로 해석된 또 다른 생의 의미가 드러나는 것을 본다. 사명당 설화는 일차적으로 당대 전란 상황을 전하면서 피해자로서 민족의 울분을 해소시키는 통로로서의 의미가 강하다. 즉 많은 전승이 국내에서의 활약상 못지않게 신출귀몰한 능력으로 왜인들의 음로를 수포로 돌리는가 하면 왜인들의 항복을 받아내는 등 사명당의 활약상을 서사의 중심에 놓고 있기 때문이다. 하지만 전승 가운데는 在俗期, 혹은 사후의 시기를 부각시켜 사명당의 또 다른 존재적 의미를 문제 삼고 있음이 밝혀진다. 이들 각 편은 역사 증언적 요소가 약화되는 대신 후대 설화 담당층의 의식세계가 상대적으로 강하게 투영된 사례들로 역사 증언적 담론에서 벗어나 현재의 시각에서 사명당의 삶을 새롭게 해석하고 있다 할 수 있다. 世俗을 배경으로 한 家禍談이 俗人의 고뇌와 삶의 덧없음을 드러낸 것이라면 神格談은 여전히 구원적 존재로서 사명당을 수용하겠다는 민중 의식을 확인시켜준다.

Imjinwaeran(Japanese invasion of Korea in 1592) was the vortex of war that gave a terrible sight that is difficult to be forgotten, but was the period of creating tale that made many tales born unprecedentedly. Even out of historical characters, especially the tale of Samyeongdang(四溟堂) was spread broadly following the vortex of war. With being clarified the track that had fought against Japanese invaders with the spirit of Myeolsabonggong(滅私奉公) even under the environment of Eokbulsungyu(抑佛崇儒), Sadaebu(士大夫:high-ranking government officials), who have anti-Buddhist sight at ordinary times, as well as Buddhist priests or the masses, also came to newly pay attention to his story of triumph. His triumphs including folklore and literature are varied the character-based shape and function according to joint of life, thereby being noted. Sang(像:image) is being varied, respectively, as Beombu(凡夫) in Jaesokgi(在俗期), Saengbul(生佛) or Shinseung(神僧) in the period of the vortex of war, and Suhoshin(守護神:patron saint) after death. Thus, the aim of having made his life symbol with diverse sights beyond warrior-based activity mainly during the Japanese invasion is revealed. It is a fact that is difficult to forecast Samyeongdang's lifetime just with specific each piece. However, arranging according to opportunity-based flow of life, another lifetime is seen to be indicated, which was analyzed as the so-called tale. The tale of Samyeongdang(四溟堂) is strong in significance as a path of satisfying resentment of race as a victim while primarily delivering situations in the vortex of war at that time. In other words, it is because, as for many triumphs, Samyeongdang's activity image is being put on the center of narration such as making Japanese people's intrigue go down the drain or receiving Japanese people's surrender with ability in preternatural swiftness no less than activity image at home. However, out of triumph, it can be discovered those that raise a question about another existential significance of Samyeongdang by allowing Jaesokgi(在俗期) or period after death to be highlighted. Each piece in these tales can be said to newly analyze life of Samyeongdang from the current sight with escaping from discourse based on historical evidence, with cases that were reflected relatively strongly the conscious world in the class of being in charge of tale in future generations instead of being weakened the element based on historical evidence. Chulgadam(出家談), which has the mundane world as background, is what revealed that the profane's affliction and life are empty. On the other hand, Shingyeokdam(神格談) is what is confirming the consciousness of the masses as saying of willingly accepting Samyeongdang still as salvation-based existence.

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Triumph, Samyeongdang tale, Imjinwaeran(Japanese invasion of Korea in 1592), Character function, Tale-based shape, Nowness, Seungsang(僧像)